The Generation of Bodhicitta
Therefore most of the sentient beings who achieved liberation through encountering Buddha Shakyamuni did so by the way of the arhat. The Mahayana texts were translated at a later date when Mahayana flourished in India. But the original and direct teachings of Buddha Shakyamuni focused on Hinayana and arhatship. However, one must not criticize the Hinayana teachings, as Hinayana is the foundation upon which Mahayana is built. Without arhatship, how can one help other sentient beings to reach liberation? Without that foundation, one will, instead, be enslaved by the sentient beings; one absolutely will not be able to liberate other sentient beings. Only when one works in the spirit and vision of selflessness will one be able to liberate others.
One must realize that sentient beings are the base camp of afflicted emotions! That is why one needs to cultivate to the point when one is liberated from afflicted emotions — the state of egolessness, no others, and no sentient beings. Therein one's mind is completely ever-fresh and unfettered, and one must reach this state before one can help liberate other sentient beings without being enslaved by them.
It is merely braggadocio if one does not have the foundation of arhatship, yet talks about how one must liberate all sentient beings to Sukhavati. As soon as one visits a dancing club, one will become enthralled by a dancing girl! [uproar of audience laughter] Never mind one's task of liberating others, a single member of the opposite sex is able to enslave one. After being led away, one remarks, "I had no idea that such exquisite pleasures existed in the world!" [audience laughter]
To indulge in lower sensual pleasures is to forget the higher spiritual goal. If someone were to call out, "Come back to cultivate Buddhism." The reply would be, "No!" [audience laughter] The mundane world does have its exquisite pleasures in food and sex, and only the arhats can escape from the temptations of food and sex. The Skeleton Visualization — emptiness of ego, emptiness of others, and emptiness of sentient beings — enables one to enter into the stability of Flame Samadhi. This attainment of great stability in the union of bliss and emptiness genuinely qualifies one to become an arhat. A genuine practitioner will build a foundation on the arhatship and, from there, go on to develop the bodhicitta of Bodhisattvahood which is the key teachings of Mahayana Buddhism.
I am not asking one to stop helping sentient beings to reach liberation. That is absolutely not what I mean, please do not misunderstand me. Do not say, "Wow! The guru is saying that I cannot help liberate sentient beings because I have not yet reached the level of the arhats." This is absolutely not the case. Whether one is going to help liberate others or be liberated by others, one must first strengthen one's faith, develop a great confidence, and become skillful in entering into the stability of Samadhi. On the other hand, if a practitioner has read many scriptures and has understood the doctrines and then decides to help other people, can he or she explain the truth to other sentient beings, even though he or she has not done the actual practice or been able to attain the Samadhi? Of course, this can be done. After listening to this teaching, reflecting on the subject, and arriving at a full comprehension of the Skeleton Visualization, the Flame Samadhi, and the stability, can one then explain these concepts to other fellow students or to one's family members? Yes! This is one way of helping sentient beings reach liberation.\
It is possible to understand the concepts but, without actual practice, one cannot enter into the state of true egolessness, emptiness of others, and emptiness of all sentient beings. This requires truly entering into the state of stability in Samadhi and realizing the void of intrinsic identity in self, others, and all objects of the world. Amidst such stability, luminosity and wisdom will be generated.
Therefore, the aiding in the liberation of sentient beings prior to one's realization of Samadhi is called "bodhicitta based on conceptual understanding." After the realization of Samadhi, the aiding of others in achieving liberation is known as "bodhicitta based on a cool and unperturbed realization," (as one has already arrived at a realm that is indestructible, unperturbed, and immovable). Amidst the indestructible, unperturbed, and immovable stability, there is nothing that can corrupt one's body and mind.
Wherever one goes, while in the state of immovability, one's heart remains unmoved, as one has already obtained the "firm and flawless Samadhi." Therefore, a person who has arrived at a "Firm and Impeccable Samadhi" can become an arhat in the Flame Stability. This is an extraordinary and transcendent accomplishment. Afterwards, one commits oneself to the liberation of all sentient beings and embarks on the path of Bodhisattvahood. One becomes a Buddha when one attains spontaneous perfection both in awareness and actualization.
Are you all able to grasp the essence of how to enter into Samadhi? What I have covered today are the Nine Round Buddha Breath, the entering of self into the Personal Deity and the entering of the Personal Deity into self, the Breath Counting Exercise, and the Skeleton Visualization.
The final result of the Skeleton Visualization is the Flame Samadhi. Within the state of Samadhi there are, of course, many levels, and it would take a very long time to discuss all of them. The message of today's discussion is to urge everyone to practice those four methods to enter into Samadhi.
Om Mani Padme Hum.
Basics [30]. More to come.....
Readers can write to purekarmaservices@gmail.com for a .pdf or .doc copy of this book.
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
Therefore most of the sentient beings who achieved liberation through encountering Buddha Shakyamuni did so by the way of the arhat. The Mahayana texts were translated at a later date when Mahayana flourished in India. But the original and direct teachings of Buddha Shakyamuni focused on Hinayana and arhatship. However, one must not criticize the Hinayana teachings, as Hinayana is the foundation upon which Mahayana is built. Without arhatship, how can one help other sentient beings to reach liberation? Without that foundation, one will, instead, be enslaved by the sentient beings; one absolutely will not be able to liberate other sentient beings. Only when one works in the spirit and vision of selflessness will one be able to liberate others.
One must realize that sentient beings are the base camp of afflicted emotions! That is why one needs to cultivate to the point when one is liberated from afflicted emotions — the state of egolessness, no others, and no sentient beings. Therein one's mind is completely ever-fresh and unfettered, and one must reach this state before one can help liberate other sentient beings without being enslaved by them.
It is merely braggadocio if one does not have the foundation of arhatship, yet talks about how one must liberate all sentient beings to Sukhavati. As soon as one visits a dancing club, one will become enthralled by a dancing girl! [uproar of audience laughter] Never mind one's task of liberating others, a single member of the opposite sex is able to enslave one. After being led away, one remarks, "I had no idea that such exquisite pleasures existed in the world!" [audience laughter]
To indulge in lower sensual pleasures is to forget the higher spiritual goal. If someone were to call out, "Come back to cultivate Buddhism." The reply would be, "No!" [audience laughter] The mundane world does have its exquisite pleasures in food and sex, and only the arhats can escape from the temptations of food and sex. The Skeleton Visualization — emptiness of ego, emptiness of others, and emptiness of sentient beings — enables one to enter into the stability of Flame Samadhi. This attainment of great stability in the union of bliss and emptiness genuinely qualifies one to become an arhat. A genuine practitioner will build a foundation on the arhatship and, from there, go on to develop the bodhicitta of Bodhisattvahood which is the key teachings of Mahayana Buddhism.
I am not asking one to stop helping sentient beings to reach liberation. That is absolutely not what I mean, please do not misunderstand me. Do not say, "Wow! The guru is saying that I cannot help liberate sentient beings because I have not yet reached the level of the arhats." This is absolutely not the case. Whether one is going to help liberate others or be liberated by others, one must first strengthen one's faith, develop a great confidence, and become skillful in entering into the stability of Samadhi. On the other hand, if a practitioner has read many scriptures and has understood the doctrines and then decides to help other people, can he or she explain the truth to other sentient beings, even though he or she has not done the actual practice or been able to attain the Samadhi? Of course, this can be done. After listening to this teaching, reflecting on the subject, and arriving at a full comprehension of the Skeleton Visualization, the Flame Samadhi, and the stability, can one then explain these concepts to other fellow students or to one's family members? Yes! This is one way of helping sentient beings reach liberation.\
It is possible to understand the concepts but, without actual practice, one cannot enter into the state of true egolessness, emptiness of others, and emptiness of all sentient beings. This requires truly entering into the state of stability in Samadhi and realizing the void of intrinsic identity in self, others, and all objects of the world. Amidst such stability, luminosity and wisdom will be generated.
Therefore, the aiding in the liberation of sentient beings prior to one's realization of Samadhi is called "bodhicitta based on conceptual understanding." After the realization of Samadhi, the aiding of others in achieving liberation is known as "bodhicitta based on a cool and unperturbed realization," (as one has already arrived at a realm that is indestructible, unperturbed, and immovable). Amidst the indestructible, unperturbed, and immovable stability, there is nothing that can corrupt one's body and mind.
Wherever one goes, while in the state of immovability, one's heart remains unmoved, as one has already obtained the "firm and flawless Samadhi." Therefore, a person who has arrived at a "Firm and Impeccable Samadhi" can become an arhat in the Flame Stability. This is an extraordinary and transcendent accomplishment. Afterwards, one commits oneself to the liberation of all sentient beings and embarks on the path of Bodhisattvahood. One becomes a Buddha when one attains spontaneous perfection both in awareness and actualization.
Are you all able to grasp the essence of how to enter into Samadhi? What I have covered today are the Nine Round Buddha Breath, the entering of self into the Personal Deity and the entering of the Personal Deity into self, the Breath Counting Exercise, and the Skeleton Visualization.
The final result of the Skeleton Visualization is the Flame Samadhi. Within the state of Samadhi there are, of course, many levels, and it would take a very long time to discuss all of them. The message of today's discussion is to urge everyone to practice those four methods to enter into Samadhi.
Om Mani Padme Hum.
Basics [30]. More to come.....
Readers can write to purekarmaservices@gmail.com for a .pdf or .doc copy of this book.
Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef
No comments:
Post a Comment